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Tai Chi Chuan Classics
The following translations are based initially on The Essence of T'ai Chi Ch'uan: The Literary Tradition by Lo, Inn, Amacker, and Foe.
The Classics frequently use prehistoric mystic terminology from T'ai Chi Ch'uan's philosophical roots in Taoism and traditional Chinese medicine. For the beginner, the use of these specialized terms may seem to compound the difficulty of understanding some concepts. After long study and practice, however, it eventually becomes clear that there is no English language vocabulary for expressing some of the important ideas for moving towards mastery in T'ai Chi Ch'uan. Borrowing terms from Chinese/Taoism may actually be less cumbersome than trying to attach new meanings/connotations to English words.
Sometimes a passage will refer to the practice of the Solo Form, sometimes to application, and sometimes to the internal aspects of the art. Not every passage necessarily relates to all aspects of T'ai Chi Ch'uan.
The Classics are generally cited as the authoritative source on T'ai Chi Ch'uan principles by Yang, Wu and other styles that have branched off from the original Chen Family Styles. The authenticity of any documents prior to Yang Lu-chan is questioned, and there appears to be a sense among some Chen stylists that the attribution of some of the Classics to historical/quasi-mythological figures was an attempt by early practitioners to avoid giving full credit for the development of T'ai Chi Ch'uan to the Chen Family. There is apparently a tradition in Chinese writing to attribute works to ancients, so questions about authenticity cannot be discounted.
T'AI CHI CH'UAN CHING
motion the whole body should be light and agile,
chi [vital life energy] should be excited,
postures should be without defect,
chin [intrinsic strength] should be
correct timing and position are not achieved,
principle of adjusting the legs and waist
movements are motivated by I [mind-intention],
there is up, there is down;
the I wants to move upward,
the force of pulling and pushing
[empty; yin] and substantial [solid; yang]
whole body should be threaded together
Ch'uan [Long Boxing] is like a great river
[Ward-Off] , Lu [Roll-back], Chi [Press], An
A footnote appended to this Classic by Yang Lu-ch'an (1799-1872) reads: This treatise was left by the patriarch Chan San-feng of Wu Tang Mountain, with a desire toward helping able people everywhere achieve longevity, and not merely as a means to martial skill.
THE TREATISE ON T'AI CHI CH'UAN
Chi [Supreme Ultimate] comes from Wu Chi [Formless Void]
is not excessive or deficient;
the opponent is hard and I am soft,
I follow the opponent and he becomes backed up,
the opponent's movement is quick,
there are innumerable variations,
familiarity with the correct touch,
Effortlessly the chin reaches the headtop.
Let the chi [vital life energy] sink to the tan-t'ien [field of elixir].
lean in any direction;
the left wherever a pressure appears,
the opponent raises up, I seem taller;
feather cannot be placed,
opponent does not know me;
To become a peerless boxer results from this.
There are many boxing arts.
they use different forms,
strong defeating the weak
the sentence "A force of four ounces deflects a thousand pounds"
spectacle of an old person defeating a group of young people,
like a perfectly balanced scale and
to one side allows movement to flow;
who has spent years of practice and still cannot neutralize,
To avoid this fault one must distinguish yin from yang.
adhere means to yield.
yin there is yang.
Yin and yang mutually aid and change each other.
this you can say you understand chin.
treasure knowledge and turn it over in the mind.
it is giving up yourself to follow others.
The practitioner must carefully study. This is the Treatise
EXPOSITIONS OF INSIGHTS INTO THE PRACTICE OF THE THIRTEEN POSTURES
The hsin [mind-and-heart] mobilizes the chi [vital life energy].
the chi sink calmly;
chi mobilizes the body.
I [mind-intention] and chi must interchange agilely,
This is called "the interplay of insubstantial and substantial."
The hsin is the commander, the chi the flag, and the waist the banner.
The waist is like the axle and the chi is like the wheel.
The chi is always nurtured without harm.
the chi move as in a pearl with nine passages
In moving the chi sticks to the back and permeates the spine.
It is said "first in the hsin, then in the body."
The abdomen relaxes, then the chi sinks into the bones.
The shen [spirit of vitality] is relaxed and the body calm.
The shen is always in the hsin.
Being able to breathe properly leads to agility.
The softest will then become the strongest.
the ching shen is raised,
make the shen firm,
the body, the I relies on the shen, not on the chi
If there is chi, there is no li [external strength].
If there is no chi, there is pure steel.
chin [intrinsic strength] is sung [relaxed], but not sung;
The chin is broken, but the I is not.
The chin is stored (having a surplus) by means of the curved.
li* is released by the back,
mobilization of the chin is like refining steel a hundred times
Store up the chin like drawing a bow.
Mobilize the chin like drawing silk from a cocoon.
Release the chin like releasing the arrow.
fa-chin [discharge energy],
the curve seek the straight,
still as a mountain,
upright body must be stable and comfortable
Walk like a cat.
when moving, there is no place that does not move.
seek extension, then contraction;
is said if the opponent does not move, then I do not move.
withdraw is then to release,
In discontinuity there is still continuity.
In advancing and returning there must be folding.
Going forward and back there must be changes.
form is like that of a falcon about to seize a rabbit,
SONG OF THE THIRTEEN POSTURES
Thirteen Postures should not be taken lightly;
mindful of the interchange between insubstantial and substantial;
the function of each posture carefully and with deliberation;
attention to the waist at all times;
the tailbone is centered and straight,
make the whole body light and agile
Extension and contraction, opening and closing, should be natural.
enter the door and be shown the way,
Speaking of the body and its function, what is the standard?
I [mind-intent] and chi are king,
over carefully what the final purpose is:
Song consists of 140 characters;
you do not study in this manner,
SONG OF PUSH HANDS
Be conscientious in Peng, Lu, Chi, and An.
and lower coordinate,
the opponent attack with great force;
to emptiness and discharge;
FIVE CHARACTER SECRET
The hsin [mind-and-heart] should be calm. If the hsin is not calm, one cannot concentrate, and when the arm is raised, whether forward or back, left or right, it is completely without certain direction. Therefore, it is necessary to maintain a calm mind. The entire mind must also experience and comprehend the movements of the opponent. Accordingly, when the movement bends, it then straightens, without disconnecting or resisting. Do not extend or retreat by yourself. If my opponent has li [external strength], I also have li, but my li is previous in exact anticipation of his. If the opponent does not have li, I am also without li, but my I [mind-intent] is still previous. It is necessary to be continually mindful; to whatever part of the body is touched the mind should go. You must discover the information by nondiscrimination and nonresistance. Follow this method, and in one year, or a half-year, you will instinctively find it in your body. All of this means you use I, not chin [intrinsic force]. After a practicing for a long time, the opponent will be controlled by me and I will not be controlled by him.
If the body is clumsy, then in advancing or retreating it cannot be free; therefore, it must be agile. Once you raise your arm, you cannot appear clumsy. The moment the force of my opponent touches my skin and hair, my mind is already penetrating his bones. When holding up the arms, the chi [vital life energy] is threaded together continuously. When the left side is heavy, it then empties, and the right side is already countering. When the right is heavy, it empties, and the left is already countering. The chi is like a wheel, and the whole body must mutually coordinate. If there is any uncoordinated place, the body becomes disordered and weak. The defect is to be found in the waist and legs. First the mind is used to order the body. Follow the opponent and not your own inclination. Later your body can follow your mind, and you can control yourself and still follow the opponent. When you only follow your own inclination, you are clumsy, but when you follow the opponent, then your hands can distinguish and weigh accurately the amount of his force, and measure the distance of his approach with no mistake. Advancing and retreating, everywhere the coordination is perfect. After studying for a long time, your technique will become skillful.
BREATH - To Gather the Chi
If the chi is dispersed, then it is not stored and is easy to scatter. Let the chi penetrate the spine and the inhalation and exhalation be smooth and unimpeded throughout the entire body. The inhalation closes and gathers, the exhalation opens and discharges. Because the inhalation can naturally raise and also uproot the opponent, the exhalation can naturally sink down and also fa-chin [discharge energy] him. This is by means of the I, not the li mobilizing the chi
INTERNAL FORCE - The Complete Chin
The chin of the whole body, through practice becomes one unit. Distinguish clearly between substantial and insubstantial. To fa-chin it is necessary to have root. The chin starts from the foot, is commanded by the waist, and manifested in the fingers, and discharged through the spine and back. One must completely raise the shen [spirit of vitality] at the moment when the opponent's chin is about to manifest, but has not yet been released. My chin has then already met his, not late, not early. It is like using a leather (tinder) to start a fire, or like a fountain gushing forth. In going forward or stepping back, there is not even the slightest disorder. In the curve seek the straight, store, then discharge; then you are able to follow your hands and achieve a beautiful result. This is called borrowing force to strike the opponent or using four ounces to deflect a thousand pounds.
SPIRIT - Shen Concentrated
Having the above four, then you can return to concentrated spirit: if the spirit is concentrated, then it is continuous and uninterrupted, and the practice of chi returns to the shen [spirit of vitality]. The manifestation of chi moves with agility. When the shen is concentrated, opening and closing occur appropriately, and the differentiation of substantial and insubstantial is clear. If the left is insubstantial, the right is substantial, and vice-versa. Insubstantial does not mean completely without strength. The manifestation of chi must be agile. Substantial does not mean completely limited. The spirit must be completely concentrated. It is important to be completely in the mind [I] and the waist, and not outside. Not being outside or separated, force is borrowed from the opponent, and the chi is released from the spine. How can the chi discharge from the spine? It sinks downward from the two shoulders, gathers to the spine, and pours to the waist. This is chi from up to down and is called closed. From the waist the chi mobilizes to the spine, spreads to the two arms and flows to the fingers. This is chi from down to up and is called opened. Closed is gathering, and opened is discharging. When you know opening and closing, then you know yin and yang. Reaching this level your skill will progress with the days and you can do as you wish.
ESSENTIALS OF PRACTICE
Formerly people said: being able to attract to emptiness, you can use four ounces to deflect a thousand pounds, Not being able to attract to emptiness, you cannot deflect a thousand pounds. The words are simple, but the meaning is complete. The beginner cannot understand it. Here I add some words to explain it. If someone is ambitious to learn this art, he can find some way to enter it and every day he will have some improvement.
Desiring to attract to emptiness and deflect a thousand pounds, first you must know yourself and others. If you want to know yourself and others, you must give up yourself and follow others. If you give up yourself and follow others, first you must have the correct timing and position. To obtain the correct timing and position, you must first make your body one unit. Desiring to make the body one unit, you must first eliminate hollows and protuberances. To make the whole body without breaks or holes, you must first have the shen [spirit of vitality] and chi [vital life energy] excited and expanded. If you want the shen and chi activated and expanded, you must first raise the spirit (pay attention) and the shen should not be unfocussed. To have your shen not unfocussed, you must first have the shen and chi gather and penetrate the bones. Desiring the shen and chi to penetrate the bones, first you must strengthen the two thighs and loosen the two shoulders and let the chi sink down.
The chin [intrinsic strength] raises from the feet, changes in the legs, is stored in the chest, moved in the shoulders and commanded in the waist. The upper part connects to the two arms and the lower part follows the legs. It changes inside. To gather is to close and to release is to open. If it is quiet, it is completely still. Still means to close. In closing there is opening. If it is moving, everything moves. Moving is open. In opening there is closing. When the body is touched it revolves freely. There is nowhere that does not obtain power. Then you can attract to emptiness and use four ounces to deflect a thousand pounds.
Practicing the Form every day is the kung fu of knowing yourself. When you start to practice, first ask yourself, "Did my whole body follow the above principles or not?" If one little place did not follow them, then correct it immediately. Therefore, in practicing the Form we want slowness not speed.
Push hands is the kung fu of knowing others. As for movement and stillness, although it is to know others, you must still ask yourself. If you arrange yourself well, when others touch you, you don't move a hair. Follow the opportunity and meet his chin and let him fall naturally outward. If you feel someplace in your body is powerless, it is double-weighted and unchanging. You must seek the defect in yin and yang, opening and closing. Know yourself and know others: in one hundred battles you will win one hundred times.
YANG'S TEN IMPORTANT POINTS
1.) Head upright to let the shen [spirit of vitality] rise to the top of the head. Don't use li [external strength], or the neck will be stiff and the chi [vital life energy] and blood cannot flow through. It is necessary to have a natural and lively feeling. If the spirit cannot reach the headtop, it cannot raise.
2.) Sink the chest and pluck up the back. The chest is depressed naturally inward so that the chi can sink to the tan-t'ien [field of elixir]. Don't expand the chest: the chi gets stuck there and the body becomes top-heavy. The heel will be too light and can be uprooted. Pluck up the back and the chi sticks to the back; depress the chest and you can pluck up the back. Then you can discharge force through the spine. You will be a peerless boxer.
3.) Sung [Relax] the waist. The waist is the commander of the whole body. If you can sung the waist, then the two legs will have power and the lower part will be firm and stable. Substantial and insubstantial change, and this is based on the turning of the waist. It is said "the source of the postures lies in the waist. If you cannot get power, seek the defect in the legs and waist."
4.) Differentiate between insubstantial and substantial. This is the first principle in T'ai Chi Ch'uan. If the weight of the whole body is resting on the right leg, then the right leg is substantial and the left leg is insubstantial, and vice versa. When you can separate substantial and insubstantial, you can turn lightly without using strength. If you cannot separate, the step is heavy and slow. The stance is not firm and can be easily thrown of balance.
5.) Sink the shoulders and elbows. The shoulders will be completely relaxed and open. If you cannot relax and sink, the two shoulders will be raised up and tense. The chi will follow them up and the whole body cannot get power. "Sink the elbows" means the elbows go down and relax. If the elbows raise, the shoulders are not able to sink and you cannot discharge people far. The discharge will then be close to the broken force of the external schools.
6.) Use the mind instead of force. The T'ai Chi Ch'uan Classics say, "all of this means use I [mind-intent] and not li." In practicing T'ai Chi Ch'uan the whole body relaxes. Don't let one ounce of force remain in the blood vessels, bones, and ligaments to tie yourself up. Then you can be agile and able to change. You will be able to turn freely and easily. Doubting this, how can you increase your power?
The body has meridians like the ground has ditches and trenches. If not obstructed the water can flow. If the meridian is not closed, the chi goes through. If the whole body has hard force and it fills up the meridians, the chi and the blood stop and the turning is not smooth and agile. Just pull one hair and the whole body is off-balance. If you use I, and not li, then the I goes to a place in the body and the chi follows it. The chi and the blood circulate. If you do this every day and never stop, after a long time you will have nei chin [real internal strength]. The T'ai Chi Ch'uan Classics say, "when you are extremely soft, you become extremely hard and strong." Someone who has extremely good T'ai Chi Ch'uan kung fu has arms like iron wrapped with cotton and the weight is very heavy. As for the external schools, when they use li, they reveal li. When they don't use li, they are too light and floating. There chin is external and locked together. The li of the external schools is easily led and moved, and not too be esteemed.
7.) Coordinate the upper and lower parts of the body. The T'ai Chi Ch'uan Classics say "the motion should be rooted in the feet, released through the legs, controlled by the waist and manifested through the fingers." Everything acts simultaneously. When the hand, waist and foot move together, the eyes follow. If one part doesn't follow, the whole body is disordered.
8.) Harmonize the internal and external. In the practice of T'ai Chi Ch'uan the main thing is the spirit. Therefore it is said "the spirit is the commander and the body is subordinate." If you can raise the spirit, then the movements will naturally be agile. The postures are not beyond insubstantial and substantial, opening and closing. That which is called open means not only the hands and feet are open, but the mind is also open. That which is called closed means not only the hands and feet are closed, but the mind is also closed. When you can make the inside and outside become one, then it becomes complete.
9.) Move with continuity. As to the external schools, their chin is the Latter Heaven brute chin. Therefore it is finite. There are connections and breaks. During the breaks the old force is exhausted and the new force has not yet been born. At these moments it is very easy for others to take advantage. T'ai Chi Ch'uan uses I and not li. From beginning to end it is continuous and not broken. It is circular and again resumes. It revolves and has no limits. The original Classics say it is "like a great river rolling on unceasingly." and that the circulation of the chin is "drawing silk from a cocoon " They all talk about being connected together.
10.) Move with tranquility [Seek stillness in movement]. The external schools assume jumping about is good and they use all their energy. That is why after practice everyone pants. T'ai Chi Ch'uan uses stillness to control movement. Although one moves, there is also stillness. Therefore in practicing the form, slower is better. If it is slow, the inhalation and exhalation are long and deep and the chi sinks to the tan-t'ien. Naturally there is no injurious practice such as engorgement of the blood vessels. The learner should be careful to comprehend it. Then you will get the real meaning.
Translation by Lee Scheele.
Living Karate - Sydney Matsubayashi Ryu